But, it will now be urged, whatever sentiments may be entertained respecting the proper inference from miracles in general, there is one in particular which directly establishes the plenary inspiration of the apostles and first disciples. It is recorded in the book of Acts, that on the day of Pentecost, when they were with one accord in one place, the Holy Ghost descended upon all.[72] The two Evangelists, St. Matthew and St. John, were present; so were St. Peter and St. James; for all these were Apostles. And we know that, by the laying on of the hands of the Apostles, the same power passed into all disciples on whom they might choose to confer the privilege. We cannot suppose any of the New Testament authors to have been excluded from this class; and must therefore believe, that every word of the Christian canon was composed under the influence of the Unerring Spirit. This argument is proposed in the following words, by Dr. Tattershall, in his published sermon on the “Nature and Extent of the Right of Private Judgment.” “The Scriptures have been already proved” ... “to be a true and authentic history; one of the principal facts of which history is, the outpouring of the gift of the Holy Spirit upon the disciples of Christ. I take, therefore, as an example, the Gospel of St. Matthew, and reason as follows:—I learn, from the history, that Christ’s disciples were inspired by the Holy Ghost; among this number was St. Matthew; therefore St. Matthew was inspired; and, consequently, that which he wrote, under this influence of inspiration, is to be regarded as the Word of God. Whereas, on the other hand, if St. Matthew was not inspired, the history relates that which is not true, and the credibility of the whole sacred history is at once destroyed: and, with it, both the Church, and also Christianity itself, must fall to the ground.”[73] Now to convey, at the outset, a distinct idea of the reason why this argument does not convince me, let me say, that I believe St. Matthew to have been inspired; but I do not believe him to have been infallible. I am sure that he nowhere puts forth any such claim: and if he does not affirm it himself, I know not who can affirm it for him. Indeed, to the advocates of this doctrine it must seem strange, that even St. John the Divine, instead of bearing down all doubt by this overwhelming claim, should so modestly and carefully conciliate the belief of his readers, by appealing to his own human opportunities of information: “and _he that saw it_ bare record, and his record is true:”[74] “this is the disciple _that testifieth_ of these things, and wrote these things:”[75] and that St. Luke should content himself with saying, at the commencement of his Gospel, that its materials were furnished by those who “from the beginning were eye-witnesses.”[76]